25. For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits, that
blindness in part is happened to Israel, until the fulness of the Gentiles be come in.

27. For this is my covenant unto them, when I shall take away their sins.

27. Et hoc illis a me testamentum, quum abstulero peccata eorum.

25. I would not, etc. Here he rouses his hearers to a greater attention, while he avows that he is going to declare something that was secret.
Nor did he do this without reason; for he wished to conclude, by a brief or plain sentence, a very perplexed question; and
yet he declares what no
one could have expected. But the words, Lest ye should be proud in yourselves, 361361 “Ne apud vos superbiatis;” ἵνα μὴ ὢτε παρ ἑαυτοῖς φρόνιμοι; “ut ne sitis apud vosmetipsos sapientes — lest ye should be wise in yourselves,” — Beza and Piscator. The meaning, as given by Grotius, is, “Lest ye think yourselves so wise as to suppose that ye can by your own understanding know what it is to come.” But
the object of the Apostle seems to have been, to keep down self-elevation on account of the privileges they had attained.
The phrase seems to have
been taken from Proverbs 3:7; where the Septuagint render, “in thine own eyes,” בעיניך, παρὰ σεαυτῷ, “in thyself,” that is, in thine own esteem. And it appears to be its meaning here,
“Lest ye should be wise in your own esteem,” which signifies, “Lest ye should be proud,” or elated, that is, on account
of your now superior privileges and advantages. Doddridge’s version expresses the idea, “Lest you should have too high an opinion of yourselves.” — Ed.
show what was his designed object; and that was, to check the arrogance of the Gentiles, lest they should exult over
the Jews. This admonition was also necessary, lest the defection of that people should immoderately disturb the minds of the
weak, as though the salvation of them all was to be forever despaired of. The same is still not less useful to us at this
day, so that we may know, that the salvation of the remnant, whom the Lord will
at length gather to himself, is hid, sealed as it were by his signet. And whenever a long delay tempts us to despair,
let us remember this word mystery; by which Paul clearly reminds us, that the mode of their conversion will neither be common nor usual; and hence they act absurdly
who attempt to measure it by their own judgment; for what can be more unreasonable than to regard that as incredible which
is far removed from our view? It is called
a mystery, because it will be incomprehensible until the time of its revelation.
362362 The mystery is accounted for in rather a singular way. The most obvious meaning is, that the mystery was the fact of the
restoration, and not the manner of it. No doubt the word sometimes means what is obscure, sublime, or profound, as “great
is the mystery of godliness,” 1 Timothy 3:16: but here the mystery is made known, in the same manner as Paul mentions a
fact respecting the resurrection, 1 Corinthians 15:51, and also the call of the Gentiles, Romans 16:25. — Ed.
It is, however, made known to us, as it was to the Romans, that our faith may be content with the word, and support us
with hope, until the event itself come to light.

That blindness in part, etc. “In part,” I think, refers not simply to time, nor to the number, but means, in a manner, or in a measure; by which expression
he intended, as it seems to me, only to qualify a declaration which in itself was severe. Until does not specify the progress or order of time, but signifies the same thing, as though he had said, “That the fullness of
the Gentiles,” etc. The meaning then is, — That God had in a manner so blinded Israel, that while they refused the light of
the gospel, it might be transferred to the Gentiles, and that these might occupy, as it were, the vacated possession. And
so this blindness served the providence of God in furthering the salvation of the Gentiles, which he had designed. And
the fullness of the Gentiles is to be taken for a great number: for it was not to be, as before, when a few proselytes connected themselves with the Jews;
but such was to be the change, that the Gentiles would form almost the entire body of the Church.
363363 The explanation of this verse is by no means satisfactory. It does not Correspond at all with what the Apostle has already
declared in Romans 11:11,12, and 15; where the restoration of the Jews to the faith is most clearly set forth. Besides, by making Israel, in the next verse,
to mean generally the people of God, the
contrast, observable through the whole argument, is completely destroyed. The word for “blindness” is πώρωσις, hardness, callousness, and hence contumacy. “In part,” is generally regarded as having
reference both to extent and duration: the hardness did not extend to all the Jews, and it was not to endure, but to continue
for a time; and the time is mentioned, “until the fullness of the Gentiles come in.” This is obviously the meaning, and confirmed
by
the whole context. The attempt of Grotius and Hammond, and of some of the Fathers, to confine what is said to the Apostolic times, is wholly irreconcilable with the drift of the
whole passage and with facts. Much as been written on the words, ἄχρις οὖ τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθὟ. That the event was future in the Apostle’s time,
(and future still as history proves) is evident, especially from the following verse, “and so all Israel shall be saved.”
The plain construction of the passage is, “until the fullness of the Gentiles shall come.” What this “fullness” is to be has
been much
controverted. But by taking a view of the whole context, without regard to any hypothesis, we shall, with no great difficulty,
ascertain its meaning. The “fullness” of the Jews in Romans 11:12, is determined by Romans 11:26; it includes the whole nation. Then the “fullness of the
Gentiles” must mean the same thing, the introduction of all nations into the Church. The grafting more particularly
signifies profession. It then follows that all nations shall be brought publicly to profess the gospel prior to the removal
of the hardness from the whole nation of the Jews. There may be isolated cases of conversion before this event, for “in part”
as to extent the hardness is to be: but all shall not be brought to the faith, until the faith spread through the whole world:
and
the effect of their restoration will be a great revival of vital religion among the professing Gentiles, according to
what is said in Romans 11:15. This is clearly the view presented to us in this extraordinary passage, when all its parts are compared with each other.Hammond tells us, that many of the Fathers wholly denied the future restoration of the Jews, and we are told by Pareus, who mentions some of the same Fathers, that they maintained it. But it appears from the quotations made by the first, that
the restoration disallowed was that to their own land, and that the restoration referred to by the latter was restoration
to the
faith; two things wholly distinct. That “Israel” means exclusively the Jewish nation, was almost the unanimous opinion
of the Fathers, according to Estius; and that their future restoration to the faith is here foretold was the sentiment held by Beza, Pareus, Willet, Mede, and others, and is generally held by modern divines. — Ed.

26. And so all Israel, etc. Many understand this of the Jewish people, as though Paul had said, that religion would again be restored among them as before:
but I extend the word Israel to all the people of God, according to this meaning, — “When the Gentiles shall come in, the Jews also shall return from
their defection to the obedience of faith; and thus shall be completed the salvation of the whole Israel of God, which must
be gathered from both; and yet in such a way that the Jews shall obtain the first place, being as it were the first-born in
God’s family.” This interpretation seems to me the most suitable, because Paul intended here to set forth the completion of
the kingdom of Christ, which is by no means to be confined to the Jews, but is to include the whole world. The same manner
of speaking we find in Galatians 6:16. The Israel of God is what he calls the Church, gathered
alike from Jews and Gentiles; and he sets the people, thus collected from their dispersion, in opposition to the carnal
children of Abraham, who had departed from his faith.

As it is written, etc. He does not confirm the whole passage by this testimony of Isaiah, (Isaiah 59:20,) but only one clause, — that the children of Abraham shall be partakers of redemption. But if one takes this view, — that
Christ had been promised and offered to them, but that as they rejected him, they were deprived of his grace; yet the
Prophet’s words express more, even this, — that there will be some remnant, who, having repented, shall enjoy the favor of
deliverance.

Paul, however, does not quote what we read in Isaiah, word for word;

“come,” he says, “shall a Redeemer to Sion, and to those who shall repent of iniquity in Jacob, saith the Lord.” (Isaiah 59:20.)

But on this point we need not be very curious; only this is to be regarded, that the Apostles suitably apply to their purpose
whatever proofs they adduce from the Old Testament; for their object was to point but passages, as it were by the finger,
that readers might be directed to the fountain itself.

But though in this prophecy deliverance to the spiritual people of God is promised, among whom even Gentiles are included;
yet as the Jews are the first-born, what the Prophet declares must be fulfilled, especially in them: for that Scripture calls
all the people of God Israelites, is to be ascribed to the pre-eminence of that nation, whom God had preferred to all other
nations. And then, from a regard to the ancient covenant, he says
expressly, that a Redeemer shall come to Sion; and he adds, that he will redeem those in Jacob who shall return from their
transgression.
364364 There is more discrepancy in this reference than any we have met with. The Apostle follows not literally either the Hebrew
or the Septuagint, though the latter more than the former. In the Hebrew, it is, “to Sion,” לציון, and in the Septuagint, “for the sake of Sion,” ἕνεκεν Σιών. Then the following clause is given verbatim from the Septuagint, and differs materially from the Hebrew, at least as translated in our version. The Syriac and Chaldee give the verb a causative
meaning, so as to make the sense the same as here. But it may be regarded as an infinitive with a pargogic י, and in a transitive sense,
which it sometimes has. See 1 Kings 2:16; Psalm 132:10. If so, the verse will agree with the Apostle’s words, and may be thus rendered, — Come to Sion shall a deliverer,
And to turn away the ungodliness that is in Jacob. He shall come to Sion, and shall come “to turn away,” etc.; or the ו may be rendered even, “Even to turn away,” etc. This rendering corresponds more than that of our version with the substance
of the verse which follows. — Ed.
By these words God distinctly claims for himself a certain seed, so that his redemption may be effectual in his elect
and peculiar nation. And though fitter for his purpose would have been the expression used by the Prophet, “shall come to
Sion;” yet Paul made no scruple to follow the commonly received translation, which reads, “The Redeemer shall come forth from
Mount Sion.” And similar is the case as to the second part, “He shall turn away iniquities from Jacob:” for
Paul thought it enough to regard this point only, — that as it is Christ’s peculiar office to reconcile to God an apostate
and faithless people, some change was surely to be looked for, lest they should all perish together.

27. And, this is my covenant with them, etc. Though Paul, by the last prophecy of Isaiah, briefly touched on the office of the Messiah, in order to remind the Jews what
was to be expected especially from him, he further adds these few words from Jeremiah, expressly for the same purpose;
for what is added is not found in the former passage.
365365 The former part of it is, “This is my covenant,” but not the latter, “when I shall take away their sins.” Some suppose that
this is taken from Isaiah 27:9, where we find this phrase in the Septuagint, “When I shall take away his sins,” τὴν ἁμαρτίαν
αὐτου: but the Hebrew is somewhat different and farther from the form of the sentence here. We must therefore consider
it as an abridgment of what is contained in Jeremiah 31:33, and quoted in Hebrews 8:10. — Ed.
This also tends to confirm the subject in hand; for what he said of the conversion of a people who were so stubborn and
obstinate, might have appeared incredible: he therefore removes this stumblingblock, by declaring that the covenant included
a gratuitous remission of sins. For we may gather from the words of the Prophet, — that God would have no more to do with
his apostate people, until he should remit the crime of perfidy, as well as
their other sins.

361 “Ne apud vos superbiatis;” ἵνα μὴ ὢτε παρ ἑαυτοῖς φρόνιμοι; “ut ne sitis apud vosmetipsos sapientes — lest ye should be wise in yourselves,” — Beza and Piscator. The meaning, as given by Grotius, is, “Lest ye think yourselves so wise as to suppose that ye can by your own understanding know what it is to come.” But
the object of the Apostle seems to have been, to keep down self-elevation on account of the privileges they had attained.
The phrase seems to have
been taken from Proverbs 3:7; where the Septuagint render, “in thine own eyes,” בעיניך, παρὰ σεαυτῷ, “in thyself,” that is, in thine own esteem. And it appears to be its meaning here,
“Lest ye should be wise in your own esteem,” which signifies, “Lest ye should be proud,” or elated, that is, on account
of your now superior privileges and advantages. Doddridge’s version expresses the idea, “Lest you should have too high an opinion of yourselves.” — Ed.

362 The mystery is accounted for in rather a singular way. The most obvious meaning is, that the mystery was the fact of the
restoration, and not the manner of it. No doubt the word sometimes means what is obscure, sublime, or profound, as “great
is the mystery of godliness,” 1 Timothy 3:16: but here the mystery is made known, in the same manner as Paul mentions a
fact respecting the resurrection, 1 Corinthians 15:51, and also the call of the Gentiles, Romans 16:25. — Ed.

363 The explanation of this verse is by no means satisfactory. It does not Correspond at all with what the Apostle has already
declared in Romans 11:11,12, and 15; where the restoration of the Jews to the faith is most clearly set forth. Besides, by making Israel, in the next verse,
to mean generally the people of God, the
contrast, observable through the whole argument, is completely destroyed. The word for “blindness” is πώρωσις, hardness, callousness, and hence contumacy. “In part,” is generally regarded as having
reference both to extent and duration: the hardness did not extend to all the Jews, and it was not to endure, but to continue
for a time; and the time is mentioned, “until the fullness of the Gentiles come in.” This is obviously the meaning, and confirmed
by
the whole context. The attempt of Grotius and Hammond, and of some of the Fathers, to confine what is said to the Apostolic times, is wholly irreconcilable with the drift of the
whole passage and with facts. Much as been written on the words, ἄχρις οὖ τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθὟ. That the event was future in the Apostle’s time,
(and future still as history proves) is evident, especially from the following verse, “and so all Israel shall be saved.”
The plain construction of the passage is, “until the fullness of the Gentiles shall come.” What this “fullness” is to be has
been much
controverted. But by taking a view of the whole context, without regard to any hypothesis, we shall, with no great difficulty,
ascertain its meaning. The “fullness” of the Jews in Romans 11:12, is determined by Romans 11:26; it includes the whole nation. Then the “fullness of the
Gentiles” must mean the same thing, the introduction of all nations into the Church. The grafting more particularly
signifies profession. It then follows that all nations shall be brought publicly to profess the gospel prior to the removal
of the hardness from the whole nation of the Jews. There may be isolated cases of conversion before this event, for “in part”
as to extent the hardness is to be: but all shall not be brought to the faith, until the faith spread through the whole world:
and
the effect of their restoration will be a great revival of vital religion among the professing Gentiles, according to
what is said in Romans 11:15. This is clearly the view presented to us in this extraordinary passage, when all its parts are compared with each other.Hammond tells us, that many of the Fathers wholly denied the future restoration of the Jews, and we are told by Pareus, who mentions some of the same Fathers, that they maintained it. But it appears from the quotations made by the first, that
the restoration disallowed was that to their own land, and that the restoration referred to by the latter was restoration
to the
faith; two things wholly distinct. That “Israel” means exclusively the Jewish nation, was almost the unanimous opinion
of the Fathers, according to Estius; and that their future restoration to the faith is here foretold was the sentiment held by Beza, Pareus, Willet, Mede, and others, and is generally held by modern divines. — Ed.

364 There is more discrepancy in this reference than any we have met with. The Apostle follows not literally either the Hebrew
or the Septuagint, though the latter more than the former. In the Hebrew, it is, “to Sion,” לציון, and in the Septuagint, “for the sake of Sion,” ἕνεκεν Σιών. Then the following clause is given verbatim from the Septuagint, and differs materially from the Hebrew, at least as translated in our version. The Syriac and Chaldee give the verb a causative
meaning, so as to make the sense the same as here. But it may be regarded as an infinitive with a pargogic י, and in a transitive sense,
which it sometimes has. See 1 Kings 2:16; Psalm 132:10. If so, the verse will agree with the Apostle’s words, and may be thus rendered, — Come to Sion shall a deliverer,
And to turn away the ungodliness that is in Jacob. He shall come to Sion, and shall come “to turn away,” etc.; or the ו may be rendered even, “Even to turn away,” etc. This rendering corresponds more than that of our version with the substance
of the verse which follows. — Ed.

365 The former part of it is, “This is my covenant,” but not the latter, “when I shall take away their sins.” Some suppose that
this is taken from Isaiah 27:9, where we find this phrase in the Septuagint, “When I shall take away his sins,” τὴν ἁμαρτίαν
αὐτου: but the Hebrew is somewhat different and farther from the form of the sentence here. We must therefore consider
it as an abridgment of what is contained in Jeremiah 31:33, and quoted in Hebrews 8:10. — Ed.